..续本文上一页initial phase of "arising" and not their final phase of "dissolution."

　　这时候，禅者通常会经历很多不同的苦受，它们不断在身中生起。当他观照这些受当中的一个，另一受又会在别处生起；当他观照此受，再一个又会在另一处生起。禅者于是这样跟随每一个受，当它一生起就观照它。当他这样投入地在这些受生起的时候观照，他只会觉知这些受开始生起的阶段而不能觉知这些受消失的阶段。

　　Also many mental images of various shapes will then appear. The shape of a dagoba, a monk, a man, a house, a tree, a park, a heavenly mansion, a cloud, and many other such images will appear. Here, too, while the meditator is still engaged in noticing one of these mental images, another will show itself; while still noticing that, yet another will appear. Following thus the mental images as they arise, he goes on noticing them. But though he is engaged in noticing them, he will perceive only their initial phase, not the final phase.

　　He now understands: "Consciousness arises in accordance with each object that becomes evident. If there is an object, there arises consciousness; if there is no object, no consciousness arises."

　　许多不同形状的影像也会在心中出现，或是佛塔的形状，或是比丘、人物、房子、树木、园林、天宫、云朵以及其它很多形状。这里的情况也和上面类似，当禅者正在观照一个影像，另一个又显现出来；他观照这个影像，再一个又会出现。他密切注意这些影像，每当一个影像一生起就观照。但是，尽管他很投入地观照，他只会觉察到开始生起的阶段，而不会觉察到最后消失的阶段。这时他了知：“心随显现的所缘而生起，有所缘，才有心生起；没有所缘，就没有心生起。

　　Between sequences of noticing he also, by considering inferentially, comes to know thus: "It is due to the presence of such causes and conditions as ignorance, craving, kamma, etc., that body-and-mind continue."

　　在一系列观照之间，他通过推论知道：“是由于有这些因缘如无明、渴爱、业等等，身心才会存续。”

　　Such discernment through direct experience and through inference as described, when noticing body-and-mind with their conditions, is called "knowledge of discerning conditionality."

　　When that knowledge has come to maturity, the meditator perceives only body-and-mind processes occurring in strict accordance with their particular and appropriate conditions and he comes to the conclusion: "Here is only a conditioning body-and-mind process and a conditioned body-and-mind process. Apart from these, there is no person who performs the bending of the limbs, etc., or who experiences feelings of pain, etc."

　　通过观照名色及它们的缘所获得直接经验，再加上如上的间接推证，禅者由此获得的智慧就是“缘摄受智”。当此智成熟的时候，禅者见到的只有身心(名色)过程，这些过程是严格按照各自特有的并与之相适应的因缘而发生的。他得出结论：“这里只有作为缘的名色和缘所生名色。除此之外，没有作弯曲肢体等的人或经历苦受等的人。”

　　This is called purification (of insight) by overcoming doubt. 这就是度疑清净

　　3. Knowledge of Comprehension 触知智(遍知智)

　　When this "purification (of insight) by overcoming doubt" has reached maturity, the meditator will discern distinctly the initial, middle, and final phases of any object noticed by him. Then, in the case of various objects noticed, he will discern distinctly that only after each earlier process has ceased, does there arise a subsequent process. For instance, only when the rising movement of the abdomen has come to an end, does there arise the falling movement; only when that has ended, is there again a rising movement. So also in the case of walking: only when the lifting of the foot has come to an end, does there arise the carrying forward of the foot; only when that has been completed, does there follow the placing of the foot on the ground.

　　当缘度疑清净成熟的时候，禅者能清楚地看到他所观照的任何所缘的初、中、后阶段。这时，就所观照的各种所缘而言，他能明确地看到只有当前一个过程结束后，后续的过程才会生起。例如，只有当腹部上升移动结束之后，才会出现腹部下降移动；只有当此过程结束后，才会有又一个上升移动。在经行中也是这样：只有当提脚的过程结束后，才生起向前移脚的过程；只有当此过程也结束之后，才有紧随的放脚于地的过程。

　　In the case of painful feelings, only after each single feeling occurring at its particular place has ceased, will another new feeling arise at another place. On noticing the respective painful feeling repeatedly, twice, thrice or more, the meditator will see that it gradually grows less, and at last ceases entirely.

　　至于苦受，只有当在某处的受灭去了之后，另一个受才会在另一个地方生起。对每一苦受观照，两次、三次或者更多次，禅者会看到它逐渐变弱并最终彻底灭去。

　　In the case of the variously shaped images that enter the mind”s field, it is only after each single image noticed has vanished, that another new object will com…

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